Kisah Para Rasul 2:17

2:17 ‘And in the last days ¹  it will be,’ God says,

‘that I will pour out my Spirit on all people, ² 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

Kisah Para Rasul 10:28

10:28 He said to them, “You know that ³  it is unlawful ⁴  for a Jew ⁵  to associate with or visit a Gentile, ⁶  yet God has shown me that I should call no person ⁷  defiled or ritually unclean. ⁸ 

Kisah Para Rasul 12:17

12:17 He motioned to them ⁹  with his hand to be quiet and then related ¹⁰  how the Lord had brought ¹¹  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ¹² 

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ¹³  from the dead, never ¹⁴  again to be ¹⁵  in a state of decay, God ¹⁶  has spoken in this way: ‘I will give you ¹⁷  the holy and trustworthy promises ¹⁸  made to David.’ ¹⁹ 

Kisah Para Rasul 14:17

14:17 yet he did not leave himself without a witness by doing good, ²⁰  by giving you rain from heaven ²¹  and fruitful seasons, satisfying you ²²  with food and your hearts with joy.” ²³ 

Kisah Para Rasul 19:26

19:26 And you see and hear that this Paul has persuaded ²⁴  and turned away ²⁵  a large crowd, ²⁶  not only in Ephesus ²⁷  but in practically all of the province of Asia, ²⁸  by saying ²⁹  that gods made by hands are not gods at all. ³⁰ 

Kisah Para Rasul 23:9

23:9 There was a great commotion, ³¹  and some experts in the law ³²  from the party of the Pharisees stood up ³³  and protested strongly, ³⁴  “We find nothing wrong ³⁵  with this man. What if a spirit or an angel has spoken to him?”

[2:17]  ¹ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ² tn Grk “on all flesh.”

[10:28]  ³ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ⁴ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ⁵ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ⁶ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ⁷ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ⁸ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:28]  sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.

[12:17]  ⁹ tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.

[12:17]  ¹⁰ tc ‡ Most mss, including some of the most important ones (B D E Ψ Ï sy), read αὐτοῖς (autoi", “to them”) here, while some excellent and early witnesses (Ì^45vid,74vid א A 33 81 945 1739 pc) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ puts the pronoun in brackets, indicating some doubts as to its authenticity.

[12:17]  ¹¹ tn Or “led.”

[12:17]  ¹² sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.

[13:34]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹⁴ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ¹⁵ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹⁷ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹⁸ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ¹⁹ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[14:17]  ²⁰ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ²¹ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ²² tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ²³ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[19:26]  ²⁴ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ²⁵ tn Or “misled.”

[19:26]  ²⁶ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ²⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ²⁸ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ²⁹ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ³⁰ tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[23:9]  ³¹ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ³² tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ³³ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ³⁴ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ³⁵ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.